English
Abandoned. Possessing non-conceptual wisdom. Entering into the three objects of focus. Bringing sentient beings to complete maturity. Thus it is said, that is, abandoning adverse factors such as harmful thoughts, being held by the view of non-conceptualization of the three spheres, sentient beings, dharma, and suchness, that is, entering into the three kinds of objects of focus, not only with the thought of desiring happiness and wanting to abandon suffering, but being the one who brings many sentient beings to complete maturity, that is, possessing four distinctions. Here, being held by non-conceptual wisdom, it should also be understood that entering into the three objects of focus is gathered into one basis, therefore, focusing on sentient beings and dharma is also held by emptiness. Now, let's briefly explain the remaining important and nearly needed meanings. Furthermore, the "Ratnavali" says: "If one gives three hundred pots of cooked food every day at the appointed time, the merit of practicing loving-kindness for a moment is unmatched. Gods and humans always love him, and they always protect them, he always enjoys great happiness in his heart, poison and weapons cannot harm him, all his affairs are unobstructed, and he will be born in the Brahma realm after death, 4-171 even if he has not yet attained liberation, he can also obtain the eight virtues of loving-kindness." The eight benefits of loving-kindness mentioned are also the benefits of the other three, such as compassion. Similarly, the "Letter to a Friend" says: "Loving-kindness, compassion, joy, and equanimity, you should always practice purely and skillfully, even if you have not attained the upper fruit position, you can also obtain the happiness of the Brahma realm." As it is said, if one can cultivate the four immeasurables well, it is also repeatedly said that one can be born in the first dhyana of the Brahma realm. Therefore, in all the scriptures, it is also known as the four abodes of Brahma. Here, let's make a slight observation, merely cultivating loving-kindness and so on cannot eliminate attachment to desire, therefore, being born in the Brahma realm is not reasonable. What the scriptures say about being able to be born there is that after eliminating attachment to desire with the aspect of the near-absorption of the first dhyana, which has the characteristics of tranquility and roughness, relying on the near-absorption itself, or cultivating actual samadhi, and relying on it to cultivate the fruit of the four immeasurables, one can be born in the Brahma realm.
Chinese
耶巴喔。 想著：那樣並非經論的意旨，即使沒有四無量，如果獲得近分圓滿且沒有退失，必定會生於梵天。既然如此，說四無量就變成沒有意義了。因此，即使沒有捨棄欲妙，沒有在相續中生起初禪的等持，也不會生於梵天界。然而，依靠欲界的等持修習四無量，就能使欲界的煩惱減弱，四無量本身就變成近分，從而生起真實的禪定，因為果會隨順因。真實的禪定也只會產生與四無量相同的性質。以慈等三者捨棄嗔恚，以捨棄捨棄欲界的貪欲，當主要（煩惱）被摧毀時，就像僕從逃跑一樣，其他欲界的煩惱也會隨之捨棄。因此，對於欲界的貪著會轉為無貪。如果認為以世間道斷除貪著，就只能修習寂靜和粗猛的行相，沒有其他方法，那就是只看到一面，沒有了解其他方面。因此，「無論是聖者、天人還是梵天，其住處無與倫比，廣大且恆常。」這裡說的聖者的住處、天人的住處、梵天的住處，說了三種不同的名稱，是因為有不依賴天人住處的梵天住處。否則，如果沒有其他梵天的住處，就變成梵天的住處不存在於天人的住處之外，這樣三者的分類就會消失。因此，雖然在《俱舍論》中主要講述了寂靜和粗猛的所緣行相，但並非普遍地這樣認為。在經部中，主要講述了四無量，認為這對於調伏自心非常重要，雖然達到目的相同，但從寂靜和粗猛的角度來看，修習四無量能積累廣大的福德。在引導的階段，雖然不需要講解這類邊見，但這裡有些人自認為精通《俱舍論》等，可能會錯誤地認為這違背了最為殊勝的究竟了義大乘的傳統，為了消除他們的愚昧，所以前後稍微提了一下。這樣，在四無量之中，最為主要的就是慈悲，如果有了慈悲，就能夠產生六波羅蜜多，
English
Yebawo. Thinking: That is not the intention of the scriptures. Even without the four immeasurables, if one attains the complete proximity and does not degenerate, one will definitely be born in the Brahma realm. If that were the case, mentioning the four immeasurables would become meaningless. Therefore, even if one has not abandoned the objects of desire and has not generated the samadhi of the first dhyana in the mindstream, one will not be born in the Brahma realm. However, by relying on the samadhi of the desire realm and cultivating the four immeasurables, one can weaken the afflictions of the desire realm. The four immeasurables themselves become the proximity, and from that, the actual dhyana arises, because the result follows the cause. The actual dhyana will only arise with qualities similar to the immeasurables. By abandoning anger with the three, such as loving-kindness, and abandoning desire and attachment to the desire realm with equanimity, when the main (affliction) is destroyed, like servants fleeing, other afflictions of the desire realm will also be abandoned. Therefore, attachment to the desire realm will turn into non-attachment. If one thinks that by abandoning attachment through the worldly path, one can only cultivate the aspects of tranquility and coarseness, and there is no other method, that is only seeing one side and not understanding the other aspects. Therefore, "Whether it is the noble ones, gods, or Brahma, their abode is unparalleled, vast, and constant." Here, the abode of the noble ones, the abode of the gods, and the abode of Brahma are mentioned, saying three different names, because there is a Brahma abode that does not rely on the abode of the gods. Otherwise, if there were no other Brahma abode, it would become that the Brahma abode does not exist outside the abode of the gods, and the classification of the three would disappear. Therefore, although the Abhidharma mainly explains the aspects of tranquility and coarseness, it is not universally considered that way. In the Sutras, the four immeasurables are mainly taught, considering them very important for taming the mind. Although the attainment of the goal is the same, from the perspective of tranquility and coarseness, cultivating the four immeasurables can accumulate vast merit. During the stage of guidance, although it is not necessary to explain these kinds of extreme views, here some people who consider themselves proficient in the Abhidharma-kosa and other texts may mistakenly think that this contradicts the tradition of the most excellent definitive meaning Mahayana. To dispel their ignorance, I have mentioned it slightly before and after. Thus, among the four immeasurables, the most important is compassion. If there is compassion, the six paramitas will arise,
Chinese
如果没有慈悲心，菩萨的行为就不会产生。第一个理由是，《庄严经论》中说：“对吝啬者生起慈悲，对不驯顺者生起慈悲，对一切烦恼者生起慈悲，对放逸者生起慈悲，对受他国控制者生起慈悲，对邪见深重者生起慈悲。”如果对贫穷困苦者有慈悲心，一定会布施等等，自己进入六度，其他进入波罗蜜多的一切都会产生。后一个理由也是，《庄严经论》中说：“慈悲以及忍耐和意念，以及发愿转生使众生完全成熟。最初是根本，最后具有殊胜的果实。这是慈悲的巨大树木。如果根本慈悲不存在，苦行忍耐就不会转变。有智慧者如果不能忍受痛苦，利益众生的意念就不会转变。与意念分离的智慧，不会在清净洁白的转生中播下愿望。如果没有获得好的转生，就不会使众生完全成熟。慈悲的滋润是慈爱，它将痛苦视为快乐。通过如理作意佛陀，枝条会增长大乐。由于愿望的持续不断，叶子的舍取是两种缘起。因此要知道花朵和果实是有意义的。”如是说，慈爱等是使慈悲增长的因。如果有慈悲心，就能为了众生的利益而忍受苦行。如果有了忍耐，就会产生一种特殊的利他心，自己承担起所有众生的责任。由此种下特殊的利他愿望，就会产生随心所欲地受生的特殊转生。由此可以无边地利益众生。如果这些因能使二资粮圆满成佛，那么如果舍弃了慈悲，这一切都不会产生。因此，想要获得菩提的人们，应该努力修持慈悲。 如果稍微讲一下百字明仪轨的引导，以及忏悔罪业等的意义。一般来说，有知识的人应该取舍的行为是，必定是善与恶两种。这又
English
Without compassion, the actions of a Bodhisattva will not arise. The first reason is, as stated in the Ornament of the Mahāyāna Sūtras: "Have compassion for the miserly, have compassion for the unruly, have compassion for all those who are afflicted, have compassion for the heedless, have compassion for those under the control of other countries, and have compassion for those deeply attached to wrong views." If one has compassion for the poor and destitute, one will definitely give alms, etc., entering into the six perfections oneself, and all others entering into the perfections will arise. The latter reason is also, as stated in the Ornament of the Mahāyāna Sūtras: "Compassion, patience, and intention, as well as aspiration and rebirth, completely ripen sentient beings. The first is the root, the last possesses the supreme fruit. This is the great tree of compassion. If the root of compassion is absent, the endurance of hardship will not change. If the wise cannot endure suffering, the intention to benefit sentient beings will not change. Wisdom separated from intention will not plant aspirations in pure white rebirths. If a good rebirth is not obtained, sentient beings will not be completely ripened. The moisture of compassion is loving-kindness, which regards suffering as happiness. By properly attending to the Buddha, the branches will grow great bliss. Because the continuity of aspiration is unbroken, the discarding and taking of leaves are two kinds of conditions. Therefore, know that the flowers and fruits are meaningful." As it is said, loving-kindness and so forth are the causes that increase compassion. If one has compassion, one can endure hardship for the sake of sentient beings. If one has patience, a special altruistic intention will arise, taking responsibility for all sentient beings oneself. By planting a special altruistic aspiration, a special rebirth will arise, taking rebirth at will. From this, one can benefit sentient beings infinitely. If these causes can perfect the two accumulations and become enlightened, then if compassion is abandoned, all of this will not arise. Therefore, those who desire enlightenment should diligently cultivate compassion. If we briefly discuss the guidance of the Hundred Syllable Mantra ritual, and the meaning of confessing sins, etc. Generally speaking, the actions that knowledgeable people should adopt or abandon are definitely of two kinds: virtue and non-virtue. Furthermore,